Tag: progress

sotu fall 2021

Eschatological Media Ecology

I’ve been thinking lately that if I had to summarise the themes someone would find here, “Eschatological Media Ecology” wouldn’t be a bad start. Some nexus of the History of Ideas, an absolutely serious engagement with special revelation’s dictate for history and the eschaton (with special reference to John’s Apocalypse), mixed with an uncertain but ever-growing conviction in the centrality of the Machine and the Antichrist (the metaphysical status of technocracy and institutionalised agape respectively).

The End at the Start of the 21st Century: Status Reports

Mostly how those themes cash out in the early 21st century is surveillance capitalism, system’s thinking, the status of the supposed ‘End of the West’, the Great Upheaval, the ever approaching cultural capitulation—the big something that’s supposedly just around corner and relates to all of the above—a serious questioning of the status of church critique (valid? if so how much, how far, and on what specifically?), bleeding into the felt need pervading Christendom to rehabilitate the body, just as much as our communities, the need for roots, to be sacramentally ‘plugged into’ this earth as it dies.

The current limitless insanity of economy, consumption, pollution, mobility and personhood ties the need for a New Erotics to the unfolding identity insanity (cf. Successor Ideology), mostly of the sexual kind. And is being a Christ-facist an insult or a high compliment, is being a Humanist heretical or the only defence against inhumanity? I still don’t know.

The Technological History of Modernity

A key fingerpost for all this is the technological history of modernity as articulated by Alan Jacobs, and it’s consequences for the history of ideas (or to put it in Taylorian terms: The Diachronic Question) and the stories smart Christians tell themselves about how we got here: buffered rootless gnostic techno-Mammon worshippers—you know the spiel.

The Ontological Status of the Machine

Principalities and Powers play a key role in whatever this story is, and they’re the link between a New Theology of the Antichrist (spawning from the extent to which the institutionalisation of the gospel has itself spawned modernities various idolatries/gods, Illich’s unnerving gift to the world) and the Machine, the reifying mythic name given to technology-as-god by R.S. Thomas.

How far back do the origins of the Machine reach, how implicated is language-as-technology, what does that mean for a linguistic special revelation, and chronologically for human flourishing, redemption, and Darwinian theory? ie. Is special revelation a response to the advent of the Machine? Did humans flourish best in the Upper Paleolithic1?

What is the ontological status of the Machine and how does it relate to the Principalities and Powers? Is it one? How central is it in the history of human corruption? Has something new, unique, manifest in our centuries? And what do all these themes mean for space exploration, digital humanism, the potential for transhumanism, the future of the internet, the church, the body, the Apocalypse?

And that leaves out dreams, altered states of consciousness, the status of psychedelics, the unreality of time, and ego death. Perhaps in a different post.

again and again and again

A Canticle for Leibowitz:

Listen, are we helpless? Are we doomed to do it again and again and again? Have we no choice but to play the Phoenix, in an unending sequence of rise and fall? Assyria, Babylon, Egypt, Greece, Carthage, Rome, the Empires of Charlemagne and the Turk. Ground to dust and plowed with salt. Spain, France, Britain, America-burned into the oblivion of the centuries. And again and again and again.

Are we doomed to it, Lord, chained to the pendulum of our own mad clockwork, helpless to halt its swing?

This time, it will swing us clean to oblivion, he thought.

And on something missing in the garden:

a few harassed colonies of humanity that had had small help from Earth thus far; and now they might expect no help at all, there in their new non-Edens, even less like Paradise than Earth had been. Fortunately for them, perhaps. The closer men came to perfecting for themselves a paradise, the more impatient they seemed to become with it, and with themselves as well. They made a garden of pleasure, and became progressively more miserable with it as it grew in richness and power and beauty; for then, perhaps, it was easier for them to see that something was missing in the garden, some tree or shrub that would not grow. When the world was in darkness and wretchedness, it could believe in perfection and yearn for it. But when the world became bright with reason and riches, it began to sense the narrowness of the needle’s eye, and that rankled for a world no longer willing to believe or yearn. Well, they were going to destroy it again, were they?-this garden Earth, civilized and knowing, to be torn apart again that Man might hope again in wretched darkness

It never was any better, it never will be any better. It will only be richer or poorer, sadder but not wiser, until the very last day.

And yet even if the Eden were perfect, man is not.